6. Sacred Pipe kinship. Gahige, of the Omaha Iñke-sabě, said that all who had sacred pipes called one another "Friend." Ponka Wacabe and Omaha Iñke-sabě speak to each other thus. But Joseph La Flèche and Two Crows deny this.
CONSANGUINEOUS KINSHIP.
§ 74. All of a man's consanguinities belong to fourteen groups, and a woman has fifteen groups of consanguinities. Many affinities are addressed by consanguinity terms; excepting these, there are only four groups of affinities. In the accompanying charts consanguinities are designated by capital letters and affinities by small letters. Roman letters denote males and script letters females. Some necessary exceptions to these rules are shown in the Legends.
§ 75. Peculiarities of the Charts.—The most remote ancestors are called grandfathers and grandmothers, and the most remote descendant is addressed or spoken of as a grandchild.
My brother's children (male speaking) are my children, because their mother ([J]) can become my wife on the death of their father. My brother's son (I) and daughter (), female speaking, are my nephews and nieces. A man calls his sister's children his nephews and nieces (G and [G]), and they do not belong to his gens.
A woman calls her sister's children, her own children, as their father can be her husband. (See "e.") My mother's brother's son (m. or f. sp.) is my mother's brother (H), because his sister ([A]) can be my father's wife. The son of an "H" is always an "H" and his sisters and daughters are always "[A]'s." The children of [A]'s are always brothers and sisters to Ego (m. or f.), as are the children of A's. The husband of my father's sister (m. sp.) is my brother-in-law (a) because he can marry my sister ([E] or [F]), and their children are my sister's children (G and "[G]"). A brother of the real or potential wife of a grandfather is also a grandfather of Ego (m. or f.). The niece of the real or potential wife of my grandfather (m. or f. sp.) is his potential wife and my grandmother, so her brother is my grandfather.
§ 76. From these examples and from others found in the charts, it is plain that the kinship terms are used with considerable latitude, and not as we employ them. Whether Ego be a male or female, I call all men my fathers whom my father calls his brothers or whom my mother calls her potential husbands. I call all women my mothers whom my mother calls her sisters, aunts, or nieces, or whom my father calls his potential wives.
I call all men brothers who are the sons of such fathers or mothers, and their sisters are my sisters. I call all men my grandfathers who are the fathers or grandfathers of my fathers or mothers, or whom my fathers or mothers call their mothers' brothers. I call all women my grandmothers who are the real or potential wives of my grandfathers, or who are the mothers or grandmothers of my fathers or mothers, or whom my fathers or mothers call their fathers' sisters.
I, a male, call all males my sons who are the sons of my brothers or of my potential wives, and the sisters of those sons are my daughters. I, a female, call those males my nephews who are the sons of my brothers, and the daughters of my brothers are my nieces; but my sister's children are my children as their father is my potential or actual husband. I, a male, call my sister's son my nephew, and her daughter is my niece. I, a male or female, call all males and females my grandchildren who are the children of my sons, daughters, nephews, or nieces. I, a male or female, call all men my uncles whom my mothers call their brothers. And my aunts are all females who are my fathers' sisters as well as those who are the wives of my uncles. But my father's sisters' husbands, I being a male, are my brothers-in-law, being the potential or real husbands of my sisters; and they are my potential husbands, when Ego is a female.
BUREAU OF ETHNOLOGY ANNUAL REPORT 1882 PL. XXXIII